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The Tianxiong San (Aconitum Kochii Root Powder) in the *Jingui Yaolue* (*Essential Prescriptions of the Golden Cabinet*) is presented with a formula but without theoretical explanation. Modern scholars have failed to understand its meaning; some suspect it was appended by later authors and have proposed its deletion. I believe this is the ancestral formula for treating seminal emission due to Yang deficiency, and it should not be deleted. In ancient times, "seminal emission" (Shijing, loss of essence) and "nocturnal seminal emission" (Meng Shijing, emission during dreams) were distinguished into two categories: Nocturnal emission caused by wind pathogenic factors belongs to a deficiency syndrome complicated by wind. Therefore, Zhang Zhongjing treated it by adding Longgu (Fossilized Bones) and Moli (Oyster Shell) to Guizhi Tang (Cinnamon Twig Decoction), which is a formula for treating Wind Strike (Zhongfeng, exogenous wind invasion). Emission without dreaming belongs to a deficiency syndrome complicated by cold. Therefore, Tianxiong San was used to treat it; Tianxiong (Koch's Aconite Root) is an herb that dispels cold and strengthens Yang. How do we verify that Tianxiong San treats seminal emission? The *Zhubing Yuanhou Lun* (*General Treatise on the Causes and Symptoms of All Diseases*) quotes a passage from the classics: "Individuals prone to seminal emission suffer from tightness and urgency in the lower abdomen, coldness at the glans penis, pain in the eye sockets, and hair loss," categorizing it under the symptoms of seminal emission. Furthermore, the *Waitai Miyao* (*Secret Essentials of the Outer Palace*) directly classifies Fan Wang's Tianxiong San under this category. Fan Wang's formula differs from Zhang Zhongjing's only by the absence of one ingredient, Longgu (Fossilized Bones); however, the annotation cites Zhang Wenzhong's formula which includes Longgu, making it identical to Zhang Zhongjing's prescription. This confirms that Tianxiong San treats seminal emission. Ancient "seminal emission" corresponds to modern "slippery ejaculation" (Huajing). The Jin Suo Zheng Yuan Dan (Golden Lock Correcting Origin Pill) from the *Ju Fang* (*Formulas of the Bureau*) is likely derived from this formula.

Generally, when exploring the rationale of a treatment, one must first consider the name. Since Zhang Zhongjing titled his book *Shanghan Lun* (*Treatise on Cold Damage*), the rationale of the formulas naturally relates to the treatment of Cold pathogens. When Cold pathogens invade the interior from the exterior, and the interior Qi fails to support itself, the condition becomes chaotic and severe, threatening to strike directly at the organs. At this moment, there is no time to attend to the exterior syndrome; instead, one must first strengthen the interior. Thus, only four herbs are used: Renshen (Ginseng Root), Baizhu (Atractylodes Macrocephala Rhizome), Gancao (Licorice Root), and Jiang (Ginger). Symptoms such as headache, fever, and body ache are ignored, not because they are irrelevant, but to solidify the interior, which originally does not hinder the resolution of the exterior. Once the interior is stabilized, the exterior can then be resolved to cut off the source of the pathogen. Hence, the text states: "If vomiting and diarrhea cease but body pain persists, one should carefully harmonize the exterior, preferably using Guizhi Tang (Cinnamon Twig Decoction)." Lizhong Tang (Regulate the Middle Decoction) is specifically designed for this purpose. There is no hidden heat, phlegm, or food stagnation inside, so there is no concern about obstruction or violent rebellion; otherwise, complications might arise. For milder cases, Guizhi Renshen Tang (Cinnamon Twig and Ginseng Decoction, i.e., Lizhong Tang plus Guizhi/Cinnamon Twig) is used. Its method is similar to taking Lizhong Tang followed by Guizhi Tang separately; both address exterior pathogens invading the interior due to deficiency, yet separate treatment and combined treatment still have distinctions. How much more so for patients with interior excess syndromes? As for Sini Tang (Frigid Extremities Decoction), it is also designed for exterior pathogens invading the interior. However, once Jue (cold extremities) is observed, it indicates the pathogen has entered the Three Yin meridians, making the condition more severe than in Lizhong Tang syndrome. Why, then, are Renshen (Ginseng Root) and Baizhu (Atractylodes Macrocephala Rhizome) not used? This is because once the Cold pathogen enters the Three Yin meridians, the interior presents as Excess (Shi), whereas in Lizhong Tang syndrome, where the Cold pathogen is about to enter the Three Yin meridians, the interior is still Deficient (Xu). The difference between the two lies merely in a thin line between Excess and Deficiency. It is like a woman who can take tonics to assist during labor, but after delivery, due to blood stasis and fleshy remnants, she cannot continue tonifying. Understanding this allows one to discuss the concepts of Deficiency and Excess. Moreover, since vomiting and diarrhea accompanied by cold extremities indicate simultaneous exterior and interior disease, Ganjiang (Dried Ginger) is used to warm the interior, while Sheng Fuzi (Raw Aconite Lateral Root) is used to vent the exterior. This is distinctly different from the use of Shu Fuzi (Processed Aconite Lateral Root) to boost Qi in Zhenwu Tang (True Warrior Decoction) and Fuzi Tang (Aconite Decoction). Therefore, Guizhi (Cinnamon Twig) vents the Three Yang meridians, and Sheng Fuzi (Raw Aconite Lateral Root) vents the Three Yin meridians; this is a fixed principle in the classics, and cannot be dismissed simply with the phrase "hot nature." The transmission and transformation of a single Cold pathogen differ so significantly that for conditions involving more than just Cold, especially those with pre-existing interior excess, the principles can be deduced accordingly. When using these two formulas, one should carefully compare one's own diagnosed symptoms with the principles and rules discussed by Zhang Zhongjing. If they match, use the formula; if not, do not. Do not adhere rigidly to preconceived notions.